Injustice for al-I?fahānī also has five categories:

First, injustice to the Almighty Lord,

then to the soul's faculties, then to the ancestors,

then to those who interact with him among the living,

and last, injustice to the general populace.

The most unjust individual, according to Al-Ifahn, is the one who wrongs his own soul, his own family, and ultimately the rest of humanity. The most just person is the one who is just to everyone, then to his or her family, and last to their souls. That is to say, before being unfair to others, a person must first be unjust to himself.

The first section discusses the five categories of justice, while the second discusses the five categories of injustice. The two texts work well together. I want to make some observations about the first two types of justice: the first kind is justice to God, and the second type is justice to oneself. The first group focuses on fundamental understanding of God (His Oneness and Attributes), required worship (prayer and fasting), and submission to the Prophet of God. Justice for the three faculties of the soul, where reason rules over desire and rage, falls under the second category of justice. In this view, justice is a moral virtue and the cornerstone of justice in a community. It is a requirement for real social fairness. Justice for others, or social justice, comes after justice for oneself, which is the justice of character. In accordance with Al-Ifahn, "He is just to himself first, before being just to others."

If a person is unable to be fair to himself, his greed will lead him to seize the riches of others, his desire for power will drive him to violently remove his rivals, and his stinginess will compel him to hoard money and shun kindness. The Qur'an confirms that greed is self-injustice: "O believers, do not usurp unjustly the wealth of each other—not even by trade by mutual consent—and do not destroy yourselves" (Q. 4:29).

According to Hourani, the phrase "ulm al-nafs," or wronging oneself, refers to the act of wronging someone while also wronging oneself in the process. It has a moral connotation in this sense and can also refer to accidently hurting someone, although this is not its primary meaning. Being ungrateful to God or rejecting God are two examples of ulm that are connected to God.?The idea of wrongdoing in the Qur'an is distinct from Aristotle's. Because individuals who commit sin will suffer the repercussions of their deeds in the hereafter, the expression "ulm al-nafs" refers to punishment in the hereafter. Involuntary or accidental injury to the agent has no moral worth because no one can be held accountable. However, wrongdoing that is done voluntarily will have the same effects as self-harm.

Justice in the business world needs to be balanced with compassion. Although trade is reciprocal, the weaker party may consent under duress, according to the Polish Qur'anic commentator Muhammad Asad: "The believers are prohibited from devouring another person's possessions wrongfully even if that other person—being the weaker party—agrees to such a deprivation or exploitation under the stress of circumstances." The other person should not be coerced into giving their assent, and one side should not take advantage of their desperation. This would be unfair to the individual who is being coerced as well as the spirit of the one who committed the injustice. Greed may lead to injust behaviour towards other people, which is bad for one's soul spiritually. But if the soul is balanced and just, that individual will have a just disposition towards others.

Let's go on to a discussion on the phrase that says, "God commands you to deliver the trusts to keepers worthy of them; and when you judge between people, that you judge with justice" (Q. 4:58). According to Naquib al-Attas, the first section deals with trust (amnah) and its guardian (ahl). By virtue of their moral purity, competence, and comprehension of the given Truth, the keepers ought to be trustworthy. The second section of the poem deals with arbitration as a means of resolving conflicts; the custodian of the trust should use caution and uphold moral principles. God demands virtue, both for the individual and for society as a whole. The directive encompasses both the state's and the self's religious and secular concerns. Three situational realities are represented by the various contexts: 1) God's relationship to His creation; 2) Man's relationship to God and His creation; and 3) Man's relationship to himself.

The second reality relates to a person's justice towards God, and the third reality relates to a person's justice towards oneself. The first one speaks about man's obligation to God and his function as vicegerent. The latter describes a person's upright moral character, in which the rational faculty rules over the two inferior faculties of the soul and he is obedient to God. As previously established, the term "amnah" denotes reliability. Because the government is unable to safeguard its residents from crime and insecurity, citizens lose faith in the honesty and fairness of their political leaders and get frustrated. Their brains are racing, and they are paralysed by terror. The devout are not uncertain about their ultimate fate when the soul is at peace, free from dread and worry. Those who are trustworthy should be rated highly for their moral perfection and mental prowess. Their moral failings, which result from the soul's incitement to evil (al-nafs al-ammrah), should make them conscious of a feeling of critical self-examination (mu'sabah). They do this to rid their spirit of impurities and to prevent their baser urges from taking control of their faculties of reason. These are the individuals most prepared to live up to the confidence placed in them. The passage cautions against the propensity for individuals to deviate from the path of justice if given the chance. They could have a tendency to abuse authority if they lack the necessary expertise and character. The mountains were given a responsibility by God in Qur'anic verse 33:72, but they rejected it. This is the trust or obligation that people took from God as a result of their free choice, yet they have shown themselves to be unfair [alman] and ignorant [jahlan]. This ignorance is not unintentional; rather, it is enhanced by a strange sense of self-importance. Al-Attas emphasises the value of justice as a moral virtue since it is a prerequisite for enforcing social justice. This verse was revealed during the Jhilah era, when Uthman ibn Talah was given custody of the Kaaba's keys and prohibited the Prophet Muhammad (pbuh) from visiting the structure. The Prophet borrowed the key from Allah after conquering Mecca, but he later returned it in compliance with the divine directives in verse 4:58. So, trust keepers are not limited to lawyers. The major takeaway is that trusts should be awarded based on merit and dependability and that conflicts should be resolved by people in positions of authority.